10.1 In the Samvat year 1878, on Shrãvan vad 3 [16th August 1821], Swãmi Shree Sahajãnandji Mahãrãj arrived at Lakshmi-Vãdi on horseback from Dãdã Khãchar’s darbãr in Gadhadã. He then sat facing north on the square platform under a mango tree in the middle of a field of flowers. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
10.2 Then Shreeji Mahãrãj said, “The Shreemad Bhãgvat proclaims that Brahm is sãkãr. However, if those who read it do not have bhakti of Bhagvãn, they will understand Bhagvãn to be nirãkãr, even from reading the Shreemad Bhãgvat. Also, from the second skandh, which describes the characteristics of the refuge of Bhagvãn, those who are lacking in bhakti will again understand Bhagvãn to be nirãkãr. In reality, Bhagvãn is not nirãkãr. This is because it is through Bhagvãn that everything sthãvar and jangam is created. Now, if Bhagvãn was nirãkãr, then how could He create something that is sãkãr? For example, ãkãsh is nirãkãr. Therefore, trees, mountains, and other forms that can be created from pruthvi cannot be created from that ãkãsh. In the same way, since Brahmã and the rest of creation is sãkãr, Bhagvãn, their creator, is also definitely sãkãr.
10.3 “Also, the Shreemad Bhãgvat states: ‘The supporter of adhyãtma, adhibhut, and adhidev, is Bhagvãn’. Now, I shall explain how, so please listen carefully. Adhyãtma (the indriyas of Virãt), adhibhut (the five mahã-bhuts of Virãt), and adhidev (the presiding devs of the indriyas of Virãt), all entered Virãt. Despite this, Virãt was unable to awaken. Then, Vãsudev Bhagvãn assumed the svarup of Purush and entered Virãt, which caused Virãt-Purush to awaken. Bhagvãn therefore acts with oneness with the adhyãtma, adhibhut, and adhidev of Virãt-Purush. However, in reality He is distinct from Virãt, and only this svarup of Bhagvãn is said to be worthy of seeking refuge.
10.4 “For example, fire in the form of light is nirãkãr, while Agni himself possesses a definite murti. Moreover, when Agni suffered from indigestion (unable to digest ghee in the fire), he came to Krishna and Arjun in his personified svarup. Then, when he went to burn the Khãndav forest of Indra, that same Agni assumed the svarup of flames and spread throughout the whole forest. In the same way, Purushottam Bhagvãn pervades all through His antaryãmi powers, which are brahm-rup. However, possessing a definite murti, He is also distinct from all. Brahm itself is a ray of the light of Purushottam Bhagvãn, while Bhagvãn Himself always possesses a murti. Therefore, a person who aspires to attain kalyãn should realise Bhagvãn to possess a definite murti and should maintain His firm refuge.
10.5 “Also, he should speak in such a way that does not break someone’s refuge of Bhagvãn. For example, just as a woman who carries a foetus in her womb attains a child, person who carries a foetus (nishchay) in Bhagvãn, attains Bhagvãn’s Akshardhãm. Therefore, a person should practice methods that never endanger the foetus. He should also talk to others in such a way that that foetus (nishchay) in Bhagvãn does not miscarry.”
10.6 Then, Shreeji Mahãrãj returned to Dãdã Khãchar’s darbãr from Lakshmi-Vãdi. He sat on a decorated bedstead on the veranda outside the east-facing rooms. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
10.7 Shreeji Mahãrãj then summoned the junior paramhans and began a discussion amongst them. Achintyãnand Swãmi then asked a question: “From gnãn, vairãgya, and bhakti, which one plays a more significant role in the development of love for Bhagvãn?”
10.8 No, one was able to answer that question. So, Shreeji Mahãrãj said, “I shall answer that question, and I shall also describe the characteristics of gnãn, vairãgya, and bhakti.
10.9 “All people have a tendency such that on seeing an attractive object, their affection for any object that is not as attractive will naturally diminish. Therefore, before the bliss of Bhagvãn’s Akshardhãm, these worldly pleasures seem artificial; permanent bliss can only be found in the dhãm of Bhagvãn. For that reason, if a person realises the bliss of Bhagvãn while listening to talks about Bhagvãn, then everything that has evolved from Mãyã will appear worthless. For example, a man with a copper coin in his hand will lose affection for it when someone offers him a gold coin in exchange. In the same way, when a person realises the bliss related to Bhagvãn, he develops vairãgya towards all worldly pleasures, and he develops love only for the murti of Bhagvãn. That is the characteristic of vairãgya.
10.10 “Now, I shall describe the characteristics of gnãn. There are two sets of shãstras that explain gnãn: One set is the Sãnkhya shãstras, and the other set is the Yog shãstras.
10.11 “Of these, the philosophy of the Sãnkhya shãstras is as follows: Ãkãsh pervades pruthvi, jal, tej, and vãyu, and there is not even a tiny speck that is not filled with ãkãsh; still the shortcomings of pruthvi, jal, tej, and vãyu, do not effect ãkãsh at all. In the same way as ãkãsh, no mãyik flaw can affect Purushottam Bhagvãn. This fact is mentioned in the Krishnatãpni Upanishad as follows: When Durvãsã Rushi came to Vrundãvan, Shree Krishna Bhagvãn told the gopis, ‘Durvãsã Rushi is hungry; so all of you take dishes of food and go to him’.
10.12 “Then, the gopis replied, ‘But, the Yamunã flows along the way. How shall we be able to cross it?’
10.13 “Shree Krishna Bhagvãn replied, ‘Tell Yamunãji that if Shree Krishna is forever a brahm-chãri, then please make way for us’.
10.14 “Laughing, the gopis went to the banks of the Yamunãji and said this. Immediately, Yamunãji gave way. The gopis fed the rushi, and he in turn ate all the food. Then the gopis asked him, ‘How shall we return home, as the Yamunã flows along the way?’
10.15 “The rushi then asked them, ‘How did you get here?’
10.16 “The gopis then explained, ‘Shree Krishna had told us that if he has been a brahm-chãri since childhood, then ask Yamunãji to give way. Therefore, Yamunãji gave way, and we have come to you’.
10.17 “Hearing this, the rushi said, ‘Tell Yamunãji that if Durvãsã is continuously fasting, then please give way to us’.
10.18 “Again, laughing, the gopis said this. Immediately, Yamunãji gave way. On seeing these two incidents, the gopis were totally astonished.
10.19 “Therefore, the svarup of Bhagvãn is unaffected in the same way as ãkãsh. Despite being the doer of all actions, Bhagvãn still remains a non-doer; and although He is associated with all, He remains absolutely detached. In this way, the Sãnkhya shãstras describe Bhagvãn as being unaffected. To understand this, is gnãn according to the Sãnkhya philosophy.
10.20 “Now, I shall explain the philosophy of the Yog shãstras, so please listen. The philosophy of Yog is that whoever wishes to perform dhyãn on Bhagvãn should first stabilise his vision. To stabilise the vision, it should first be fixed upon the murti of Bhagvãn or some other object. Then, while staring at the same object, the vision becomes steady; and with it, the antah-karans also becomes steady. When the antah-karans becomes steady, Bhagvãn’s murti should be visualised in the heart. This would not be difficult for the yogi who attempts to visualise the murti; he can behold it quite easily. However, if a person does not stabilise his antah-karans through practice from the beginning, then when he performs dhyãn on Bhagvãn, many other types of disturbing thoughts arise and obstruct his path.
10.21 “Therefore, the principle of the Yog shãstras is as follows: ‘The vrutti should first be stabilised through practice before it is attached to Bhagvãn’. Realising this is gnãn according to the Yog shãstras. Therefore, to strengthen a person’s understanding through the philosophies of these two shãstras, is known as gnãn.
10.22 “Now, the method of practicing bhakti is as follows: When the ocean was churned, Lakshmiji emerged from the ocean. After taking a marriage garland in her hand, Lakshmiji thought, ‘Who is suitable for marriage? I shall marry him’. Then, wherever she looked and examined, whoever was handsome lacked qualities, and whoever possessed qualities lacked beauty. In this way, she noticed great deficiencies in many. She also saw deficiencies in all the devs and all the demons. Finally, seeing that it was only Bhagvãn who was complete with all qualities, without any faults at all, and the source of all bliss, Lakshmiji developed profound bhakti towards Bhagvãn. With intense love, she placed the marriage garland around Bhagvãn’s neck, and married Bhagvãn. Therefore, to realise such kalyãn-kãri qualities in Bhagvãn and to seek His firm refuge is known as bhakti.”
10.23 Hearing this, Muktãnand Swãmi asked, “Mahãrãj, I have not yet quite understood which of the three (gnãn, vairãgya, or bhakti) has the greater power in developing love for Bhagvãn.”
10.24 Then, Shreeji Mahãrãj replied, “Bhakti has a lot of power; and while gnãn and vairãgya also have power, it is not as much as in bhakti. However, true bhakti is extremely rare. The characteristics of those who possess bhakti are as follows: When Bhagvãn assumes a svarup like a human and travels on this earth for the sake of the kalyãn of the jeevs, many of Bhagvãn’s charitras are divya, and many appear to be mãyik. When Bhagvãn assumed the avatãr of Krishna, He gave darshan to Devki and Vasudev in a four-armed svarup; He also lifted Mount Govardhan; He cleaned Yamunã’s waters of poison by removing Kãliyã-Nãg; He suppressed the infatuation of Brahmã; and gave darshan to Akrur in the waters of the Yamunã. He also dispersed the grief of all the Yãdavs by killing the wrestlers, an elephant, as well as wicked persons like Kans. Similarly, in the avatãr of Rãm, He broke the bow and also dispersed the grief of the devs by killing wicked persons such as Rãvan. These and other such leelãs are known as the divya charitras of Bhagvãn.
10.25 “However, when Sitã was abducted, Rãmchandraji appeared to have become insane due to constant crying. In the avatãr of Krishna, He fled from Kãlyavan, was defeated by Jarãsandh, and also had to surrender His kingdom in Mathurã to go and settle on an island in the sea. These and other similar actions of Bhagvãn appear to be human-like. Even a sinner would perceive divya qualities in the divya charitras of Bhagvãn. However, a true bhakta of Bhagvãn would perceive divya qualities even when Bhagvãn performs human-like charitra. In the Geetã, Bhagvãn has said:
10.26 “The gopis were bhaktas of Bhagvãn, and they never perceived avgun in Bhagvãn in any way. On the other hand, King Parikshit perceived avgun in Bhagvãn just by listening to the talks about the gopis. Shukji then explained those avgun to be false by illustrating the powers of Bhagvãn. Therefore, it is very rare to have bhakti in which a person perceives all the charitras of Bhagvãn as being divya, as the gopis did, and never perceives avgun by understanding them to be human-like. In fact, it is not achieved by merely doing good deeds for one or two lives. Only when the pure sanskãrs of many lives accumulate, does bhakti like that of the gopis develop. In fact, this bhakti is itself Akshardhãm. It is this type of bhakti that is greater than gnãn and vairãgya. If a person has such bhakti in his heart, what would be lacking in his love for Bhagvãn? Nothing would be lacking.”
End of Vachanãmrut Gadhadã II || 10 || 143 ||